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Tiresias: The Ancient Mediterranean Religions Source Database



11242
Xenophon, Memoirs, 1.2.24


καὶ Κριτίας δὴ καὶ Ἀλκιβιάδης, ἕως μὲν Σωκράτει συνήστην, ἐδυνάσθην ἐκείνῳ χρωμένω συμμάχῳ τῶν μὴ καλῶν ἐπιθυμιῶν κρατεῖν· ἐκείνου δʼ ἀπαλλαγέντε, Κριτίας μὲν φυγὼν εἰς Θετταλίαν ἐκεῖ συνῆν ἀνθρώποις ἀνομίᾳ μᾶλλον ἢ δικαιοσύνῃ χρωμένοις, Ἀλκιβιάδης δʼ αὖ διὰ μὲν κάλλος ὑπὸ πολλῶν καὶ σεμνῶν γυναικῶν θηρώμενος, διὰ δύναμιν δὲ τὴν ἐν τῇ πόλει καὶ τοῖς συμμάχοις ὑπὸ πολλῶν καὶ δυνατῶν κολακεύειν ἀνθρώπων διαθρυπτόμενος, ὑπὸ δὲ τοῦ δήμου τιμώμενος καὶ ῥᾳδίως πρωτεύων, ὥσπερ οἱ τῶν γυμνικῶν ἀγώνων ἀθληταὶ ῥᾳδίως πρωτεύοντες ἀμελοῦσι τῆς ἀσκήσεως, οὕτω κἀκεῖνος ἠμέλησεν αὑτοῦ.And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself.


καὶ Κριτίας δὴ καὶ Ἀλκιβιάδης, ἕως μὲν Σωκράτει συνήστην, ἐδυνάσθην ἐκείνῳ χρωμένω συμμάχῳ τῶν μὴ καλῶν ἐπιθυμιῶν κρατεῖν· ἐκείνου δʼ ἀπαλλαγέντε, Κριτίας μὲν φυγὼν εἰς Θετταλίαν ἐκεῖ συνῆν ἀνθρώποις ἀνομίᾳ μᾶλλον ἢ δικαιοσύνῃ χρωμένοις, Ἀλκιβιάδης δʼ αὖ διὰ μὲν κάλλος ὑπὸ πολλῶν καὶ σεμνῶν γυναικῶν θηρώμενος, διὰ δύναμιν δὲ τὴν ἐν τῇ πόλει καὶ τοῖς συμμάχοις ὑπὸ πολλῶν καὶ δυνατῶν κολακεύειν ἀνθρώπων διαθρυπτόμενος, ὑπὸ δὲ τοῦ δήμου τιμώμενος καὶ ῥᾳδίως πρωτεύων, ὥσπερ οἱ τῶν γυμνικῶν ἀγώνων ἀθληταὶ ῥᾳδίως πρωτεύοντες ἀμελοῦσι τῆς ἀσκήσεως, οὕτω κἀκεῖνος ἠμέλησεν αὑτοῦ.And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself.


Intertexts (texts cited often on the same page as the searched text):

23 results
1. Euripides, Hippolytus, 161 (5th cent. BCE - 5th cent. BCE)

161. Yea, and oft o’er woman’s wayward nature settles a feeling of miserable perplexity, arising from labour-pains or passionate desire.
2. Lysias, Orations, 13.78 (5th cent. BCE - 4th cent. BCE)

3. Plato, Alcibiades I, None (5th cent. BCE - 4th cent. BCE)

105a. o at least I persuade myself: but as it is, I shall propound to your face quite another set of your thoughts, whereby you will understand that I have had you continually before my mind. For I believe, if some god should ask you: Alcibiades, do you prefer to live with your present possessions, or to die immediately if you are not to have the chance of acquiring greater things? I believe you would choose to die. But let me tell you what I imagine must be the present hope of your life. You think that if you come shortly before the Athenian Assembly—which
4. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

29b. And is not this the most reprehensible form of ignorance, that of thinking one knows what one does not know? Perhaps, gentlemen, in this matter also I differ from other men in this way, and if I were to say that I am wiser in anything, it would be in this, that not knowing very much about the other world, I do not think I know. But I do know that it is evil and disgraceful to do wrong and to disobey him who is better than I, whether he be god or man. So I shall never fear or avoid those things concerning which I do not know whether they are good or bad rather than those which I know are bad. And therefore, even if
5. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE)

155d. he gave me such a look with his eyes as passes description, and was just about to plunge into a question, and when all the people in the wrestling-school surged round about us on every side—then, ah then, my noble friend, I saw inside his cloak and caught fire, and could possess myself no longer; and I thought none was so wise in love-matters as Cydias, who in speaking of a beautiful boy recommends someone to beware of coming as a fawn before the lion, and being seized as his portion of flesh ; for I too felt
6. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

7. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

219c. wound my arms about this truly spiritual and miraculous creature; and lay thus all the night long. Here too, Socrates, you are unable to give me the lie. When I had done all this, he showed such superiority and contempt, laughing my youthful charms to scorn, and flouting the very thing on which I prided myself, gentlemen of the jury—for you are here to try Socrates for his lofty disdain: you may be sure, by gods—and goddesses—that when I arose I had in no more particular sense slept a night
8. Thucydides, The History of The Peloponnesian War, 6.54-6.59, 6.54.1-6.54.2 (5th cent. BCE - 4th cent. BCE)

6.54.1. Indeed, the daring action of Aristogiton and Harmodius was undertaken in consequence of a love affair, which I shall relate at some length, to show that the Athenians are not more accurate than the rest of the world in their accounts of their own tyrants and of the facts of their own history. 6.54.2. Pisistratus dying at an advanced age in possession of the tyranny, was succeeded by his eldest son, Hippias, and not Hipparchus, as is vulgarly believed. Harmodius was then in the flower of youthful beauty, and Aristogiton, a citizen in the middle rank of life, was his lover and possessed him.
9. Xenophon, Hellenica, 2.3.42-2.3.44 (5th cent. BCE - 4th cent. BCE)

2.3.42. Again, the hiring of guardsmen did not please me, for we might have enlisted in our service an equal number of our own citizens, until we, the rulers, should easily have made ourselves masters of our subjects. And further, when I saw that many in the city were becoming hostile to this government and that many were becoming exiles, it did not seem to me best to banish either Thrasybulus or Anytus or Alcibiades; for I knew that by such measures the opposition would be made strong, if once the commons should acquire capable leaders and if those who wished to be leaders should find a multitude of supporters. 2.3.43. Now would the man who offers openly this sort of admonition be fairly regarded as a well-wisher, or as a traitor? It is not, Critias, the men who prevent one’s making enemies in abundance nor the men who teach one how to gain allies in the greatest numbers,—it is not these, I say, who make one’s enemies strong; but it is much rather those who 404 B.C. unjustly rob others of property and put to death people who are guilty of no wrong, who, I say, make their opponents numerous and betray not only their friends but also themselves, and all to satisfy their covetousness. 2.3.44. And if it is not evident in any other way that what I say is true, look at the matter in this way: do you suppose that Thrasybulus and Anytus and the other exiles would prefer to have us follow here the policy which I am urging by word, or the policy which these men are carrying out in deed? For my part, I fancy that now they believe every spot is full of allies, while if the best element in the state were friendly to us, they would count it difficult even to set foot anywhere in the land!
10. Xenophon, Memoirs, 1.2.1, 1.2.12-1.2.23, 1.2.25-1.2.30, 1.2.35, 1.2.40-1.2.48, 1.3.7-1.3.8 (5th cent. BCE - 4th cent. BCE)

1.2.1. No less wonderful is it to me that some believed the charge brought against Socrates of corrupting the youth. In the first place, apart from what I have said, in control of his own passions and appetites he was the strictest of men; further, in endurance of cold and heat and every kind of toil he was most resolute; and besides, his needs were so schooled to moderation that having very little he was yet very content. 1.2.12. Among the associates of Socrates were Critias and Alcibiades; and none wrought so many evils to the state. For Critias in the days of the oligarchy bore the palm for greed and violence: Alcibiades, for his part, exceeded all in licentiousness and insolence under the democracy. 1.2.13. Now I have no intention of excusing the wrong these two men wrought the state; but I will explain how they came to be with Socrates . 1.2.14. Ambition was the very life-blood of both: no Athenian was ever like them. They were eager to get control of everything and to outstrip every rival in notoriety. They knew that Socrates was living on very little, and yet was wholly independent; that he was strictly moderate in all his pleasures; and that in argument he could do what he liked with any disputant. 1.2.15. Sharing this knowledge and the principles I have indicated, is it to be supposed that these two men wanted to adopt the simple life of Socrates, and with this object in view sought his society? Did they not rather think that by associating with him they would attain the utmost proficiency in speech and action? 1.2.16. For my part I believe that, had heaven granted them the choice between the life they saw Socrates leading and death, they would have chosen rather to die. Their conduct betrayed their purpose; for as soon as they thought themselves superior to their fellow-disciples they sprang away from Socrates and took to politics; it was for political ends that they had wanted Socrates . 1.2.17. But it may be answered: Socrates should have taught his companions prudence before politics. I do not deny it; but I find that all teachers show their disciples how they themselves practise what they teach, and lead them on by argument. And I know that it was so with Socrates : he showed his companions that he was a gentleman himself, and talked most excellently of goodness and of all things that concern man. 1.2.18. I know further that even those two were prudent so long as they were with Socrates, not from fear of fine or blow, but because at that time they really believed in prudent conduct. 1.2.19. But many self-styled lovers of wisdom may reply: A just man can never become unjust; a prudent man can never become wanton; in fact no one having learned any kind of knowledge can become ignorant of it. I do not hold with this view. Cyropaedia VII. v. 75. Against Antisthenes. I notice that as those who do not train the body cannot perform the functions proper to the body, so those who do not train the soul cannot perform the functions of the soul: for they cannot do what they ought to do nor avoid what they ought not to do. 1.2.20. For this cause fathers try to keep their sons, even if they are prudent lads, out of bad company: for the society of honest men is a training in virtue, but the society of the bad is virtue’s undoing. As one of the poets says: From the good shalt thou learn good things; but if thou minglest with the bad thou shalt lose even what thou hast of wisdom. Theognis And another says: Ah, but a good man is at one time noble, at another base. unknown 1.2.21. My testimony agrees with theirs; for I see that, just as poetry is forgotten unless it is often repeated, so instruction, when no longer heeded, fades from the mind. To forget good counsel is to forget the experiences that prompted the soul to desire prudence: and when those are forgotten, it is not surprising that prudence itself is forgotten. 1.2.22. I see also that men who take to drink or get involved in love intrigues lose the power of caring about right conduct and avoiding evil. For many who are careful with their money no sooner fall in love than they begin to waste it: and when they have spent it all, they no longer shrink from making more by methods which they formerly avoided because they thought them disgraceful. 1.2.23. How then can it be impossible for one who was prudent to lose his prudence, for one who was capable of just action to become incapable? To me indeed it seems that whatever is honourable, whatever is good in conduct is the result of training, and that this is especially true of prudence. For in the same body along with the soul are planted the pleasures which call to her: Abandon prudence, and make haste to gratify us and the body. 1.2.25. Such was their fortune: and when to pride of birth, confidence in wealth, vainglory and much yielding to temptation were added corruption and long separation from Socrates, what wonder if they grew overbearing? 1.2.26. For their wrongdoing, then, is Socrates to be called to account by his accuser? And does he deserve no word of praise for having controlled them in the days of their youth, when they would naturally be most reckless and licentious? Other cases, at least, are not so judged. 1.2.27. For what teacher of flute, lyre, or anything else, after making his pupils proficient, is held to blame if they leave him for another master, and then turn out incompetent? What father, whose son bears a good character so long as he is with one master, but goes wrong after he has attached himself to another, throws the blame on the earlier teacher? Is it not true that the worse the boy turns out with the second, the higher is his father’s praise of the first? Nay, fathers themselves, living with their sons, are not held responsible for their boys’ wrongdoing if they are themselves prudent men. 1.2.28. This is the test which should have been applied to Socrates too. If there was anything base in his own life, he might fairly have been thought vicious. But, if his own conduct was always prudent, how can he be fairly held to blame for the evil that was not in him? 1.2.29. Nevertheless, although he was himself free from vice, if he saw and approved of base conduct in them, he would be open to censure. Well, when he found that Critias loved Euthydemus IV. ii. 1. and wanted to lead him astray, he tried to restrain him by saying that it was mean and unbecoming in a gentleman to sue like a beggar to the object of his affection, whose good opinion he coveted, stooping to ask a favour that it was wrong to grant. 1.2.30. As Critias paid no heed whatever to this protest, Socrates, it is said, exclaimed in the presence of Euthydemus and many others, Critias seems to have the feelings of a pig: he can no more keep away from Euthydemus than pigs can help rubbing themselves against stones. 1.2.35. Since you are ignorant, Socrates, said Charicles in an angry tone, we put our order into language easier to understand. You may not hold any converse whatever with the young. Well then, said Socrates, that there may be no question raised about my obedience, please fix the age limit below which a man is to be accounted young. So long, replied Charicles, as he is not permitted to sit in the Council, because as yet he lacks wisdom. You shall not converse with anyone who is under thirty. 1.2.40. Indeed, there is a story told of Alcibiades, that, when he was less than twenty years old, he had a talk about laws with Pericles, his guardian, the first citizen in the State. 1.2.41. Tell me, Pericles, he said, can you teach me what a law is? Certainly, he replied. Then pray teach me. For whenever I hear men praised for keeping the laws, it occurs to me that no one can really deserve that praise who does not know what a law is. 1.2.42. Well, Alcibiades, there is no great difficulty about what you desire. You wish to know what a law is. Laws are all the rules approved and enacted by the majority in assembly, whereby they declare what ought and what ought not to be done. Do they suppose it is right to do good or evil? Good, of course, young man, — not evil. 1.2.43. But if, as happens under an oligarchy, not the majority, but a minority meet and enact rules of conduct, what are these? Whatsoever the sovereign power in the State, after deliberation, enacts and directs to be done is known as a law. If, then, a despot, being the sovereign power, enacts what the citizens are to do, are his orders also a law? Yes, whatever a despot as ruler enacts is also known as a law. 1.2.44. But force, the negation of law, what is that, Pericles? Is it not the action of the stronger when he constrains the weaker to do whatever he chooses, not by persuasion, but by force? That is my opinion. Then whatever a despot by enactment constrains the citizens to do without persuasion, is the negation of law? I think so: and I withdraw my answer that whatever a despot enacts without persuasion is a law. 1.2.45. And when the minority passes enactments, not by persuading the majority, but through using its power, are we to call that force or not? Everything, I think, that men constrain others to do without persuasion, whether by enactment or not, is not law, but force. It follows then, that whatever the assembled majority, through using its power over the owners of property, enacts without persuasion is not law, but force? 1.2.46. Alcibiades, said Pericles, at your age, I may tell you, we, too, were very clever at this sort of thing. For the puzzles we thought about and exercised our wits on were just such as you seem to think about now. Ah, Pericles, cried Alcibiades, if only I had known you intimately when you were at your cleverest in these things! 1.2.47. So soon, then, as they presumed themselves to be the superiors of the politicians, they no longer came near Socrates . For apart from their general want of sympathy with him, they resented being cross-examined about their errors when they came. Politics had brought them to Socrates, and for politics they left him. 1.2.48. But Criton was a true associate of Socrates, as were Chaerophon, Chaerecrates, Hermogenes, Simmias, Cebes, Phaedondas, and others who consorted with him not that they might shine in the courts or the assembly, but that they might become gentlemen, and be able to do their duty by house and household, and relatives and friends, and city and citizens. of these not one, in his youth or old age, did evil or incurred censure. 1.3.7. I believe, he said in jest, it was by providing a feast of such things that Circe made swine; and it was partly by the prompting of Hermes, In Odyssey, X. 281 f. partly through his own self-restraint and avoidance of excessive indulgence in such things, that Odysseus was not turned into a pig. 1.3.8. This was how he would talk on the subject, half joking, half in earnest. of sensual passion he would say: Avoid it resolutely: it is not easy to control yourself once you meddle with that sort of thing. Thus, on hearing that Critobulus had kissed Alcibiades’ pretty boy, he put this question to Xenophon before Critobulus:
11. Xenophon, Constitution of The Spartans, 2.12-2.14 (5th cent. BCE - 4th cent. BCE)

2.12. I think I ought to say something also about intimacy with boys, since this matter also has a bearing on education. In other Greek states, for instance among the Boeotians, man and boy live together, like married people; Symposium , 8.34. elsewhere, among the Eleians, for example, consent is won by means of favours. Some, on the other hand, entirely forbid suitors to talk with boys. 2.13. The customs instituted by Lycurgus were opposed to all of these. If someone, being himself an honest man, admired a boy’s soul and tried to make of him an ideal friend without reproach and to associate with him, he approved, and believed in the excellence of this kind of training. But if it was clear that the attraction lay in the boy’s outward beauty, he banned the connexion as an abomination; and thus he caused lovers to abstain from boys no less than parents abstain from sexual intercourse with their children and brothers and sisters with each other. 2.14. I am not surprised, however, that people refuse to believe this. For in many states the laws are not opposed to the indulgence of these appetites. I have now dealt with the Spartan system of education, and that of the other Greek states. Which system turns out men more obedient, more respectful, and more strictly temperate, anyone who chooses may once more judge for himself.
12. Xenophon, Symposium, 9.3-9.6 (5th cent. BCE - 4th cent. BCE)

9.3. Then, to start proceedings, in came Ariadne, apparelled as a bride, and took her seat in the chair. Dionysus being still invisible, there was heard the Bacchic music played on a flute. Then it was that the assemblage was filled with admiration of the dancing master. For as soon as Ariadne heard the strain, her action was such that every one might have perceived her joy at the sound; and although she did not go to meet Dionysus, nor even rise, yet it was clear that she kept her composure with difficulty. 9.4. But when Dionysus caught sight of her, he came dancing toward her and in a most loving manner sat himself on her lap, and putting his arms about her gave her a kiss. Her demeanour was all modesty, and yet she returned his embrace with affection. As the banqueters beheld it, they kept clapping and crying encore! 9.5. Then when Dionysus arose and gave his hand to Ariadne to rise also, there was presented the impersonation of lovers kissing and caressing each other. The onlookers viewed a Dionysus truly handsome, an Ariadne truly fair, not presenting a burlesque but offering genuine kisses with their lips; and they were all raised to a high pitch of enthusiasm as they looked on. 9.6. For they overheard Dionysus asking her if she loved him, and heard her vowing that she did, so earnestly that not only Dionysus but all the bystanders as well would have taken their oaths in confirmation that the youth and the maid surely felt a mutual affection. For theirs was the appearance not of actors who had been taught their poses but of persons now permitted to satisfy their long-cherished desires.
13. Aeschines, Letters, 1.173 (4th cent. BCE - 4th cent. BCE)

14. Aristotle, Athenian Constitution, 27.5 (4th cent. BCE - 4th cent. BCE)

15. Plutarch, Alcibiades, 6.4, 7.5, 34.3, 39.7 (1st cent. CE - 2nd cent. CE)

6.4. Accordingly, just as iron, which has been softened in the fire, is hardened again by cold water, and has its particles compacted together, so Alcibiades, whenever Socrates found him filled with vanity and wantonness, was reduced to shape by the Master’s discourse, and rendered humble and cautious. He learned how great were his deficiencies and how incomplete his excellence. 34.3. Ever since Deceleia had been fortified, and the enemy, by their presence there, commanded the approaches to Eleusis, the festal rite had been celebrated with no splendor at all, being conducted by sea. Sacrifices, choral dances, and many of the sacred ceremonies usually held on the road, when Iacchus is conducted forth from Athens to Eleusis, had of necessity been omitted.
16. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE)

17. Plutarch, Pericles, 13.16 (1st cent. CE - 2nd cent. CE)

18. Longus, Daphnis And Chloe, 2.5.2, 3.5.3 (2nd cent. CE - 2nd cent. CE)

19. Diogenes Laertius, Lives of The Philosophers, 2.38 (3rd cent. CE - 3rd cent. CE)

2.38. For this he was most envied; and especially because he would take to task those who thought highly of themselves, proving them to be fools, as to be sure he treated Anytus, according to Plato's Meno. For Anytus could not endure to be ridiculed by Socrates, and so in the first place stirred up against him Aristophanes and his friends; then afterwards he helped to persuade Meletus to indict him on a charge of impiety and corrupting the youth.The indictment was brought by Meletus, and the speech was delivered by Polyeuctus, according to Favorinus in his Miscellaneous History. The speech was written by Polycrates the sophist, according to Hermippus; but some say that it was by Anytus. Lycon the demagogue had made all the needful preparations.
20. Proclus, In Platonis Alcibiadem, 10.13-10.14 (5th cent. CE - 5th cent. CE)

21. Proclus, Theologia Platonica ( ), 1.1 (5th cent. CE - 5th cent. CE)

22. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 41.3 (6th cent. CE - 6th cent. CE)

23. Aeschines, Or., 1.173



Subjects of this text:

subject book bibliographic info
aeschines Athanassaki and Titchener, Plutarch's Cities (2022) 148
agathon Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
alcibiades Athanassaki and Titchener, Plutarch's Cities (2022) 148; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 787; Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66; Wolfsdorf, Early Greek Ethics (2020) 253
alcibiades (platonic character) Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 234, 235
alterity/otherness Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
ananke(necessity) Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
anecdote Athanassaki and Titchener, Plutarch's Cities (2022) 148
anonymous prolegomena to platonic philosophy Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235
antisthenes Wolfsdorf, Early Greek Ethics (2020) 253
anytus, alcibiades mistreatment of Athanassaki and Titchener, Plutarch's Cities (2022) 148
aretē/-a (virtue, excellence), and enkrateia in xenophon Wolfsdorf, Early Greek Ethics (2020) 253
aristocracy, and pederasty Wolfsdorf, Early Greek Ethics (2020) 254
aristocracy, and sōphrosynē Wolfsdorf, Early Greek Ethics (2020) 254
aristogeiton Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
asceticsm, and the elite in xenophon Wolfsdorf, Early Greek Ethics (2020) 254
athens, athenians Athanassaki and Titchener, Plutarch's Cities (2022) 148
cave, myth of the Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 347
character development Repath and Whitmarsh, Reading Heliodorus' Aethiopica (2022) 166
charicleia Repath and Whitmarsh, Reading Heliodorus' Aethiopica (2022) 166
citizen Athanassaki and Titchener, Plutarch's Cities (2022) 148
consistency Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 234
critias, ancestry Wolfsdorf, Early Greek Ethics (2020) 254
critias, as a narrator Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 110
critias, platos portrayal Wolfsdorf, Early Greek Ethics (2020) 254
critias, xenophons portrayal Wolfsdorf, Early Greek Ethics (2020) 253, 254
critias Wolfsdorf, Early Greek Ethics (2020) 253, 254
cultural isolation Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
damascius Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 234
democracy Athanassaki and Titchener, Plutarch's Cities (2022) 148
eros, greek interest in Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
eros, isolation/otherness and Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
eros, self, dispossession of Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
forgetfulness Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 347
humanity Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 347
iamblichus Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235
insolence Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 347
johnstone, steven Wolfsdorf, Early Greek Ethics (2020) 254
longus, religion Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 787
metic, metics Athanassaki and Titchener, Plutarch's Cities (2022) 148
nymphs Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 787
olympiodorus Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 234
otherness/alterity Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
pan Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 787
pederasty Wolfsdorf, Early Greek Ethics (2020) 254
philetas, in longus Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 787
plato Athanassaki and Titchener, Plutarch's Cities (2022) 148
platonic dialogues, alcibiades i Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235
platonic dialogues, republic Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 234
platonic dialogues, symposium Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235
pleonexia (greed, the upper hand) Wolfsdorf, Early Greek Ethics (2020) 253
plutarch Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235
poetry, critias and Wolfsdorf, Early Greek Ethics (2020) 254
polycrates Athanassaki and Titchener, Plutarch's Cities (2022) 148
practice (askēsis, meletē), in socratic thought Wolfsdorf, Early Greek Ethics (2020) 253
self-mastery/self-restraint (enkrateia), in xenophon Wolfsdorf, Early Greek Ethics (2020) 253
skopos Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 234, 235
socrates, and critias Wolfsdorf, Early Greek Ethics (2020) 253, 254
socrates, prosecution of Wolfsdorf, Early Greek Ethics (2020) 253
socrates Athanassaki and Titchener, Plutarch's Cities (2022) 148; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 787; Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 234; Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
socrates (platonic character) Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 234, 235
soul Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235
space control Athanassaki and Titchener, Plutarch's Cities (2022) 148
sun, the Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 347
sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance), attributed to critias Wolfsdorf, Early Greek Ethics (2020) 253, 254
sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance), in platos charmides Wolfsdorf, Early Greek Ethics (2020) 254
theagenes Repath and Whitmarsh, Reading Heliodorus' Aethiopica (2022) 166
thrasymachus (platonic character) Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235
tukhe(chance) Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
wealth Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 347
women in greek culture isolation of' Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66
xenophon, on critias Wolfsdorf, Early Greek Ethics (2020) 253, 254
xenophon Athanassaki and Titchener, Plutarch's Cities (2022) 148; Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235